Majjhima Nikàya 10

Satipatthana Sutta

Frames of Reference

I have heard that on one occasion the Blessed One was staying in the
Kuru country. Now there is a town of the Kurus
called Kammasadhamma. There the Blessed One
addressed the monks, "Monks."

"Venerable sir," the monks replied.

The Blessed One said this: "This is the direct path for the
purification of beings, for the overcoming of sorrow & lamentation,
for the disappearance of pain & distress, for the attainment of the
right method, & for the realization of Unbinding -- in other words,
the four frames of reference. Which four?

"There is the case where a monk remains focused on the body in &
of itself -- ardent, alert, & mindful -- putting aside greed &
distress with reference to the world. He remains focused on
feelings...mind...mental qualities in & of themselves -- ardent,
alert, & mindful -- putting aside greed & distress with
reference to the world.

(A. Body)

"And how does a monk remain focused on the body in & of itself?

[1] "There is the case where a monk -- having gone to the
wilderness, to the shade of a tree, or to an empty building -- sits
down folding his legs crosswise, holding his body erect and setting
mindfulness to the fore [lit: the front of the chest]. Always mindful,
he breathes in; mindful he breathes out.

"Breathing in long, he discerns that he is breathing in long; or
breathing out long, he discerns that he is breathing out long. Or
breathing in short, he discerns that he is breathing in short; or
breathing out short, he discerns that he is breathing out short. He
trains himself to breathe in sensitive to the entire body and to
breathe out sensitive to the entire body. He trains himself to breathe
in calming bodily fabrication and to breathe out calming bodily
fabrication. Just as a skilled turner or his
apprentice, when making a long turn, discerns that he is making a long
turn, or when making a short turn discerns that he is making a short
turn; in the same way the monk, when breathing in long, discerns that
he is breathing in long; or breathing out short, he discerns that he is
breathing out short...He trains himself to breathe in calming bodily
fabrication, and to breathe out calming bodily fabrication.

"In this way he remains focused internally on the body in & of
itself, or externally on the body in & of itself, or both
internally & externally on the body in & of itself. Or he
remains focused on the phenomenon of origination with regard to the
body, on the phenomenon of passing away with regard to the body, or on
the phenomenon of origination & passing away with regard to the
body. Or his mindfulness that 'There is a body' is maintained to the
extent of knowledge & remembrance. And he remains independent,
unsustained by (not clinging to) anything in the world. This is how a
monk remains focused on the body in & of itself.

[2] "Furthermore, when walking, the monk discerns that he is
walking. When standing, he discerns that he is standing. When sitting,
he discerns that he is sitting. When lying down, he discerns that he is
lying down. Or however his body is disposed, that is how he discerns
it.

"In this way he remains focused internally on the body in & of
itself, or focused externally...unsustained by anything in the world.
This is how a monk remains focused on the body in & of itself.

"In this way he remains focused internally on the body in & of
itself, or focused externally...unsustained by anything in the world.
This is how a monk remains focused on the body in & of itself.

[4] "Furthermore...just as if a sack with
openings at both ends were full of various kinds of grain -- wheat,
rice, mung beans, kidney beans, sesame seeds, husked rice -- and a man
with good eyesight, pouring it out, were to reflect, 'This is wheat.
This is rice. These are mung beans. These are kidney beans. These are
sesame seeds. This is husked rice,' in the same way, monks, a monk
reflects on this very body from the soles of the feet on up, from the
crown of the head on down, surrounded by skin and full of various kinds
of unclean things: 'In this body there are head hairs, body hairs,
nails, teeth, skin, flesh, tendons, bones, bone marrow, kidneys, heart,
liver, pleura, spleen, lungs, large intestines, small intestines,
gorge, feces, bile, phlegm, pus, blood, sweat, fat, tears, skin-oil,
saliva, mucus, fluid in the joints, urine.'

"In this way he remains focused internally on the body in & of
itself, or focused externally...unsustained by anything in the world.
This is how a monk remains focused on the body in & of itself.

[5] "Furthermore...just as a skilled
butcher or his apprentice, having killed a cow, would sit at a
crossroads cutting it up into pieces, the monk contemplates this very
body -- however it stands, however it is disposed -- in terms of
properties: 'In this body there is the earth property, the liquid
property, the fire property, & the wind property.'

"In this way he remains focused internally on the body in & of
itself, or focused externally...unsustained by anything in the world.
This is how a monk remains focused on the body in & of itself.

[6] "Furthermore, as if he were to see a corpse cast away in
a charnel ground -- one day, two days, three days dead -- bloated,
livid, & festering, he applies it to this very body, 'This body,
too: Such is its nature, such is its future, such its unavoidable
fate'...

"Or again, as if he were to see a corpse cast away in a charnel
ground, picked at by crows, vultures, & hawks, by dogs, hyenas,
& various other creatures...a skeleton smeared with flesh &
blood, connected with tendons...a fleshless skeleton smeared with
blood, connected with tendons...a skeleton without flesh or blood,
connected with tendons...bones detached from their tendons, scattered
in all directions -- here a hand bone, there a foot bone, here a shin
bone, there a thigh bone, here a hip bone, there a back bone, here a
rib, there a chest bone, here a shoulder bone, there a neck bone, here
a jaw bone, there a tooth, here a skull...the bones whitened, somewhat
like the color of shells...piled up, more than a year old...decomposed
into a powder: He applies it to this very body, 'This body, too: Such
is its nature, such is its future, such its unavoidable fate.'

"In this way he remains focused internally on the body in & of
itself, or externally on the body in & of itself, or both
internally & externally on the body in & of itself. Or he
remains focused on the phenomenon of origination with regard to the
body, on the phenomenon of passing away with regard to the body, or on
the phenomenon of origination & passing away with regard to the
body. Or his mindfulness that 'There is a body' is maintained to the
extent of knowledge & remembrance. And he remains independent,
unsustained by (not clinging to) anything in the world. This is how a
monk remains focused on the body in & of itself.

(B. Feelings)

"And how does a monk remain focused on feelings in & of
themselves? There is the case where a monk, when feeling a painful
feeling, discerns that he is feeling a painful feeling. When feeling a
pleasant feeling, he discerns that he is feeling a pleasant feeling.
When feeling a neither-painful-nor-pleasant feeling, he discerns that
he is feeling a neither-painful-nor-pleasant feeling.

"When feeling a painful feeling of the flesh, he discerns that he is
feeling a painful feeling of the flesh. When feeling a painful feeling
not of the flesh, he discerns that he is feeling a painful feeling not
of the flesh. When feeling a pleasant feeling of the flesh, he discerns
that he is feeling a pleasant feeling of the flesh. When feeling a
pleasant feeling not of the flesh, he discerns that he is feeling a
pleasant feeling not of the flesh. When feeling a
neither-painful-nor-pleasant feeling of the flesh, he discerns that he
is feeling a neither-painful-nor-pleasant feeling of the flesh. When
feeling a neither-painful-nor-pleasant feeling not of the flesh, he
discerns that he is feeling a neither-painful-nor-pleasant feeling not
of the flesh.

"In this way he remains focused internally on feelings in & of
themselves, or externally on feelings in & of themselves, or both
internally & externally on feelings in & of themselves. Or he
remains focused on the phenomenon of origination with regard to
feelings, on the phenomenon of passing away with regard to feelings, or
on the phenomenon of origination & passing away with regard to
feelings. Or his mindfulness that 'There are feelings' is maintained to
the extent of knowledge & remembrance. And he remains independent,
unsustained by (not clinging to) anything in the world. This is how a
monk remains focused on feelings in & of themselves.

(C. Mind)

"And how does a monk remain focused on the mind in & of itself?
There is the case where a monk, when the mind has passion, discerns
that the mind has passion. When the mind is without passion, he
discerns that the mind is without passion. When the mind has aversion,
he discerns that the mind has aversion. When the mind is without
aversion, he discerns that the mind is without aversion. When the mind
has delusion, he discerns that the mind has delusion. When the mind is
without delusion, he discerns that the mind is without delusion.

"When the mind is restricted, he discerns that the mind is
restricted. When the mind is scattered, he discerns that the mind is
scattered. When the mind is enlarged, he discerns that the mind is
enlarged. When the mind is not enlarged, he discerns that the mind is
not enlarged. When the mind is surpassed, he discerns that the mind is
surpassed. When the mind is unsurpassed, he discerns that the mind is
unsurpassed. When the mind is concentrated, he discerns that the mind
is concentrated. When the mind is not concentrated, he discerns that
the mind is not concentrated. When the mind is released, he discerns
that the mind is released. When the mind is not released, he discerns
that the mind is not released.

"In this way he remains focused internally on the mind in & of
itself, or externally on the mind in & of itself, or both
internally & externally on the mind in & of itself. Or he
remains focused on the phenomenon of origination with regard to the
mind, on the phenomenon of passing away with regard to the mind, or on
the phenomenon of origination & passing away with regard to the
mind. Or his mindfulness that 'There is a mind' is maintained to the
extent of knowledge & remembrance. And he remains independent,
unsustained by (not clinging to) anything in the world. This is how a
monk remains focused on the mind in & of itself.

(D. Mental Qualities)

"And how does a monk remain focused on mental qualities in & of
themselves?

[1] "There is the case where a monk remains focused on mental
qualities in & of themselves with reference to the five
hindrances. And how does a monk remain focused on mental qualities
in & of themselves with reference to the five hindrances? There is
the case where, there being sensual desire present within, a monk
discerns that 'There is sensual desire present within me.' Or, there
being no sensual desire present within, he discerns that 'There is no
sensual desire present within me.' He discerns how there is the arising
of unarisen sensual desire. And he discerns how there is the abandoning
of sensual desire once it has arisen. And he discerns how there is no
further appearance in the future of sensual desire that has been
abandoned. (The same formula is repeated for the remaining hindrances:
ill will, sloth & drowsiness, restlessness & anxiety, and
uncertainty.)

"In this way he remains focused internally on mental qualities in
& of themselves, or externally on mental qualities in & of
themselves, or both internally & externally on mental qualities in
& of themselves. Or he remains focused on the phenomenon of
origination with regard to mental qualities, on the phenomenon of
passing away with regard to mental qualities, or on the phenomenon of
origination & passing away with regard to mental qualities. Or his
mindfulness that 'There are mental qualities' is maintained to the
extent of knowledge & remembrance. And he remains independent,
unsustained by (not clinging to) anything in the world. This is how a
monk remains focused on mental qualities in & of themselves with
reference to the five hindrances.

[2] "Furthermore, the monk remains focused on mental
qualities in & of themselves with reference to the five
aggregates for clinging/sustenance. And how does he remain focused
on mental qualities in & of themselves with reference to the five
aggregates for clinging/sustenance? There is the case where a monk
[discerns]: 'Such is form, such its origination, such its
disappearance. Such is feeling... Such is perception...Such are
fabrications...Such is consciousness, such its origination, such its
disappearance.'

"In this way he remains focused internally on the mental qualities
in & of themselves, or focused externally...unsustained by anything
in the world. This is how a monk remains focused on mental qualities in
& of themselves with reference to the five aggregates for
clinging/sustenance.

[3] "Furthermore, the monk remains focused on mental
qualities in & of themselves with reference to the sixfold
internal & external sense media. And how does he remain focused
on mental qualities in & of themselves with reference to the
sixfold internal & external sense media? There is the case where he
discerns the eye, he discerns forms, he discerns the fetter that arises
dependent on both. He discerns how there is the arising of an unarisen
fetter. And he discerns how there is the abandoning of a fetter once it
has arisen. And he discerns how there is no further appearance in the
future of a fetter that has been abandoned. (The same formula is
repeated for the remaining sense media: ear, nose, tongue, body, &
intellect.)

"In this way he remains focused internally on the mental qualities
in & of themselves, or focused externally...unsustained by anything
in the world. This is how a monk remains focused on mental qualities in
& of themselves with reference to the sixfold internal &
external sense media.

[4] "Furthermore, the monk remains focused on mental
qualities in & of themselves with reference to the seven
factors of awakening. And how does he remain focused on mental
qualities in & of themselves with reference to the seven factors of
awakening? There is the case where, there being mindfulness as a factor
of awakening present within, he discerns that 'Mindfulness as a factor
of awakening is present within me.' Or, there being no mindfulness as a
factor of awakening present within, he discerns that 'Mindfulness as a
factor of awakening is not present within me.' He discerns how there is
the arising of unarisen mindfulness as a factor of awakening. And he
discerns how there is the culmination of the development of mindfulness
as a factor of awakening once it has arisen. (The same formula is
repeated for the remaining factors of awakening: analysis of qualities,
persistence, rapture, serenity, concentration, & equanimity.)

"In this way he remains focused internally on mental qualities in
& of themselves, or externally...unsustained by (not clinging to)
anything in the world. This is how a monk remains focused on mental
qualities in & of themselves with reference to the seven factors of
awakening.

[5] "Furthermore, the monk remains focused on mental
qualities in & of themselves with reference to the four noble
truths. And how does he remain focused on mental qualities in &
of themselves with reference to the four noble truths? There is the
case where he discerns, as it is actually present, that 'This is
stress...This is the origination of stress...This is the cessation of
stress...This is the way leading to the cessation of stress.' [1]

"In this way he remains focused internally on mental qualities in
& of themselves, or externally on mental qualities in & of
themselves, or both internally & externally on mental qualities in
& of themselves. Or he remains focused on the phenomenon of
origination with regard to mental qualities, on the phenomenon of
passing away with regard to mental qualities, or on the phenomenon of
origination & passing away with regard to mental qualities. Or his
mindfulness that 'There are mental qualities' is maintained to the
extent of knowledge & remembrance. And he remains independent,
unsustained by (not clinging to) anything in the world. This is how a
monk remains focused on mental qualities in & of themselves with
reference to the four noble truths...

(E. Conclusion)

"Now, if anyone would develop these four frames of reference in this
way for seven years, one of two fruits can be expected for him: either
gnosis right here & now, or -- if there be any remnant of
clinging-sustenance -- non-return.

"Let alone seven years. If anyone would develop these four frames of
reference in this way for six years...five...four...three...two
years...one year...seven months...six
months...five...four...three...two months...one month...half a month,
one of two fruits can be expected for him: either gnosis right here
& now, or -- if there be any remnant of clinging-sustenance --
non-return.

"Let alone half a month. If anyone would develop these four frames
of reference in this way for seven days, one of two fruits can be
expected for him: either gnosis right here & now, or -- if there be
any remnant of clinging-sustenance -- non-return.

"'This is the direct path for the purification of beings, for the
overcoming of sorrow & lamentation, for the disappearance of pain
& distress, for the attainment of the right method, & for the
realization of Unbinding -- in other words, the four frames of
reference.' Thus was it said, and in reference to this was it said."

That is what the Blessed One said. Gratified, the monks delighted in
the Blessed One's words.